of Nokounam , Session 407
The present volume represents a scholarly and refined rewriting of the lecture delivered in session 407 of the series Manzil al-S'irn, drawn from the discourses of Nokounam . It elucidates the concept of adab as a pivotal stage in the mystical path, within the framework of the seminal mystical work by Khwaja Abdullah Ansari. Adab, understood as the observance of Divine boundaries and the outward manifestation of ethics, occupies a central position not only in the individual spiritual progression of the seeker but equally in the reformation of social and governmental structures. The structure of this treatise is arranged into three principal sections: The first delineates the notion of adab and its station in the mystical journey; the second addresses the mystical and social critiques posited by the commentator, examining issues related to injustice and discourtesy in society; the third concludes with a synthesis that highlights the role of adab in the rectification of both the individual and the community. Each section is accompanied by specialised subtitles, comprehensive elucidations, and Quranic references, guiding the reader towards a profound comprehension of the subject matter.
In the mystical system of Manzil al-S'irn, adab is positioned as a stage within the category of usl (principles), following the states of qad (intention), azm (resolve), and irada (will). This stage serves as a fundamental bridge between the inner reality and its outward expression, manifesting the seeker's internal disposition (akhlaq) in their external conduct. Adab entails adherence to the Divine boundaries set upon created things and maintaining equilibrium in interaction with the Truth, creation, and the contingent realm. Thus, in both decorous and discourteous behaviour, the individual's inner character is revealed.
This station harmonises with the Islamic mystical emphasis on the correlation between outward appearance and inner reality. The Noble Qur'an affirms this in the verse:
اللَّهُ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ
(Al-M'idah 5:99; Translation: God knows what is hidden and what is manifest. )
This verse underscores the inseparable link between the inner state (ethics) and outward adab, implying that adab functions as a mirror, reflecting the inner character before the eyes of creation and the Divine.
Khwaja Abdullah Ansari, drawing upon the noble verse Wa al-fina liuddillh (At-Tawbah 9:112; Translation: And those who preserve the limits of God ), defines adab as the observance of Divine limits. This observance requires maintaining balance between excess (ghuluww) and deficiency (jaf). The seeker exercising adab neither indulges in undue praise nor neglects warranted reproach. This balance is akin to a scale that weighs each matter according to its measure and rightful place.
The Glorious Quran further confirms this principle in the verse:
وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا
(Al-Baqarah 2:143; Translation: And thus We have made you a just community. )
The ummatan wasa (middle nation) is a people who embody moderation in all matters, including behaviour and judgement, avoiding both exaggeration and harshness. In this sense, adab represents a manifestation of Divine justice compelling the seeker to uphold the rights of all things and beings.
The verse 112 of Surah At-Tawbah characterises the believers with attributes such as repentance, worship, praise, travel, bowing, prostration, commanding good, forbidding evil, and preserving the limits of God:
التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنْكَرِ وَالْحَافِظُونَ لِحُدُودِ اللَّهِ
(At-Tawbah 9:112)
These descriptions denote the comprehensive nature of faith and the intimate connection of adab with other stages of spiritual journey. The preservation of Divine boundaries emerges as the fruit of the actualisation of these qualities, while adab itself is predicated upon repentance, worship, and adherence to Divine ordinances.
This elucidation establishes that adab is not a mere external observance but has its roots deeply embedded in the seeker's inner state. Repentance, as a return to the Truth, and worship, as connection with the Divine Beloved, constitute the foundation for an adab that is apparent in dealings with creation and the Divine.
Nokounam , highlighting Khwaja Abdullahs brevity in explicating the verse Wa al-fina liuddillh, stresses the necessity for extended elucidation of mystical concepts. The excessive conciseness with which Khwaja skims over the detailed attributes of the preservers of Divine boundaries complicates an accurate understanding of adab. This critique functions as a beacon, illuminating the path for a more precise exposition.
The Noble Quran commands:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ
(An-Nahl 16:43; Translation: We sent not before you except men to whom We revealed [Our message]. So ask the people of knowledge if you do not know. )
This verse invites the faithful to seek detailed expositions and to consult the scholars of knowledge. Nokounam has responded to this divine injunction with courage and meticulousness.
Within the mystical system of Manzil al-S'irn, adab signifies the stage wherein the seeker's inner disposition is outwardly manifested through conduct. This stage is defined by adherence to Divine limits and maintaining equilibrium in interaction with the Truth, creation, and created beings. Quranic references, notably Wa al-fina liuddillh, underscore the intimate connection between adab, faith, and repentance. The critique of Khwaja Abdullahs succinctness highlights the imperative of detailed mystical clarification, thereby paving the way for a more profound comprehension of adab.
Nokounam , citing an example of a scholar who deemed himself sinless, censures sanctimoniousness and lack of repentance. Repentance necessitates the recognition of ones faults, and even the Divine Prophets, such as Adam (peace be upon him), embraced repentance as their practice. The Noble Quran states:
فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ
(Al-Baqarah 2:37; Translation: Then Adam received words from his Lord, and He accepted his repentance. )
This critique functions as a clarion warning bell, admonishing the spiritual traveller against the perils of pride and self-conceit. Repentance stands as a gateway to divine gnosis; neglecting it inevitably deprives the seeker of genuine adab (courtesy and proper conduct).
The commentator of Manail al-Sirin, with unparalleled bravery, accuses the caliphs of neglecting obligatory duties, exhibiting disregard for due reverence towards God and His creation, daring to challenge divine injunctions, and undermining the rights of the populace. This critique strikes the very heart of the rulers impropriety as if a piercing arrow. Nokounam, endorsing this courageous stance, emphasises the indispensability of adab within governance.
Let there arise from among you a group inviting to all that is good, enjoining what is right and forbidding what is wrong. ( translation)
This verse underscores the necessity of responsible critique. It is a summons to societal reformation through enjoining virtue and forbidding vicea summons which the commentator has answered with resolute courage.
Nokounam, addressing social issues such as earthquakes, dilapidated urban fabric, and insufficient municipal facilities, identifies the undermining of peoples rights as a clear manifestation of injustice and a lack of adab. This injustice stems from prioritising superfluous projectssuch as the construction of prayer halls and minaretsover fundamental public necessities. Like a gardener who waters decorative branches while neglecting the roots, such negligence leads society towards ruin.
Indeed, Allah commands justice and the doing of good. ( translation)
This verse places social justice as a paramount obligation upon rulers, compelling them to attend to the needs of the people and to abstain from oppression.
Extravagant constructions, such as prayer halls and minarets, undertaken whilst the people languish in poverty and want, exemplify both wastefulness and lack of adab. Nokounam likens these undertakings to staining bricks and mortar with the blood of the populace; resources meant to foster life instead facilitate societal demise.
Do not squander, for indeed Allah does not love the squanderers. ( translation)
This verse serves as a stern admonition to rulers and administrators to allocate communal resources towards welfare and justice, eschewing profligacy.
The commentator regards the violation of the dignity of the people, neglect towards them, and disparaging speech (such as the use of disparaging epithets) as expressions of impropriety. Adab manifests itself in governance that honours the dignity of creation, recognising that every human being is a sign of divine revelation deserving of respect.
And do not say to one who gives you peace, You are not a believer. ( translation)
This verse invites the preservation of human dignity and cautions against unjust judgement and disrespect.
Exaggeration (ghul) defined as unwarranted glorification and injustice (jaf) understood as unjust harm in social conduct are identified as breaches of adab. Nokounam compares social behaviour to a seesaw, emphasising the necessity of maintaining balance in judgement and conduct. Adab thus entails realism and avoidance of extremes.
Be moderate in your pace and lower your voice. ( translation)
This verse counsels the seeker to exercise moderation in all matters, including social interactions.
The mystical and social critiques of Nokounam and the commentator of Manail al-Sirin collectively underscore the indispensable role of adab in individual and societal conduct. Sanctimonious display, the undermining of peoples rights, extravagance, and disrespect towards creation are all manifestations of impropriety that conflict with Quranic teachings. The commentators courageous critique of the caliphs and attention to social concerns illustrate the profound connection between mysticism and societal reform.
Adab functions as a mirror reflecting the inner disposition, guiding the spiritual traveller towards self-purification and nearness to the Divine. Observance of divine limits, repentance, and worship constitute the foundation of an adab that becomes manifest in conduct towards God and creation. This adab is akin to a light that illuminates the darkness of the nafs (self).
Adab occupies a central role not only in individual spiritual discipline but also in societal reformation. Rulers and administrators who uphold adab in resource management and respect for peoples rights can foster just and dynamic communities. Neglecting dilapidated urban areas, squandering resources on unnecessary constructions, and violating the dignity of the populace inevitably propel society towards decay.
Within the mystical system of Manail al-Sirin, adab constitutes a pivotal stage where the seekers inner disposition becomes manifest in outward conduct. This stage, achieved through adherence to divine boundaries and maintenance of equilibrium in relations with the Divine, creation, and objects, guides the seeker toward perfection. The mystical and social critiques of the late Nokounamsuch as denunciations of sanctimoniousness, undermining the peoples rights, and extravaganceemphasise the essential role of adab in personal and societal reform. The frequent reference to Quranic injunctions, including those who guard the limits of Allah (wal-fina li-udd Allh), demonstrates the profound linkage between adab, faith, and justice. This work, refined and rewritten with scholarly eloquence, represents a rigorous effort to elucidate the precise concept of adab and its integral role in mystical practice and social reformation.
Under the supervision of Sadegh Khademi